why is Miroku a pervert?

BY : jeffs
Category: InuYasha > General
Dragon prints: 1444
Disclaimer: I do not own InuYasha, nor make money from this story.

Miroku’s beliefs

I do not own any of cha characters in this story.

Hmmm . . . While doing some research, I found a Buddhist sect that I think would be a very good match for Miroku.

So . . . I going to try to put the research I found, into the format of a short story. Basically this is going to be an essay that I dialoged up, so be warned.

Also, This is Miroku. This story will discuss human sexuality in all its forms. While I’m going to try to keep the language as vague as possible, this is something that modern western morality will not like . . . (a very mild term, that . . . )

Again . . . This story will discuss human sex practices . . .

AN indicts an author’s note at the end of this story/essay.

This assumes Miroku has experience, by the way . . .

Night . . . Keade’s hut . . . Heavy rain falling outside . . .

“Since you’ve not going anywhere tonight, Kagome child, Do you want to get in some training on your powers?” Keade asks.

Kagome looks up from the math book she was trying to understand, “Huh?” She grimaces, “Well, I was going nowhere with this tonight, so why not.”

“Good, Will you help, Miroku?”

“Of Course, Lady Keade.”

They all move around and end up with Kagome, Miroku and Keade sitting in a tight triangle formation looking at each other. The other members of the group are sitting outside the triangle.

“Hmmm, Miroku, I’ve always being wondering about something . . . ” Kagome starts.

“Wondered about what, lady Kagome?”

“Well, how do you . . . Well, ummm, given your . . . activities . . . How do you still have mystic powers?”

“My powers? Lady Kagome?”

“Miroku, you know what I trying to say . . . ”

“Let me see if I understand, Lady Kagome. You want to know why I have mystical powers? Even though, I am a..”

“Pervert” Sango states in a flat voice.

“Thief” Inu-yasha states.

“And You, Lady Kagome?” Miroku asks tilting his head at her.

“Ummm . . . I do think you occasionally stretch the truth a bit.” Kagome says hesitantly.

“And you feel, that those activities would cause my powers to fade, or perhaps not show up, correct?”

They all nod.

Miroku pauses, obviously thinking, “I will attempt to explain why, lady Kagome, but before I do, I need everyone in this hut, to promise not to tell anybody what I’m about to say.”


“Hmmm, My family’s private beliefs are, shall we say, difnt ant and there have been problems in the past. So, do you all agree?”

The group glaces at each, but they’ve all wondered to one degree or another about Miroku’s past and it looks like he’s going to tell them some secrets, so they all nod.

“Good.” Sigh. “First, I am not a thief.”

“All those people after your exorcisms would disagree with you, monk.” Inu-yasha states.

“And, who do I perform those exorcisms on, Inu-yasha? The wealthy and powerful. That wealth they stole first from the farmers they tax. If the taxes the powerful collect were fair and honest, how wealthy would the nobles and such be? Is stealing something that was already stolen a crime?”

He looks at the group and continues. “Oh, yes, I do take wealth from the wealthy without their permission, but I give all that wealth to various temples which will use it help the poor and helpless. The nobles stole that wealth in the first place, all I’m doing to stealing it back so I can give it to the poor.” He finishes.

“Ok, but you’re still a thief, Miroku.” Inu-yasha says.

“That is only because the wealthy and the powerful control the laws, Inu-yasha. Now, about my evasions of the truth, I assume you’re talking about the rooms and meals that I acquire from my exorcisms?” Miroku nods at Kagome.

“Yes,” Kagome says softly.

“Hmmm, Common courtesy, Lady Kagome. Should a man, woman or a small group of people appear, tonight, at the entr of of this hut, what would common courtesy indicate you do?”

“Give them room and shelter for the night.” Kagome replies automatically.

“And If they ask, politely, for a simple meal?”

“Give them something.” Kagome says.

“So, when we appear at a house and the owner of the house declines to offer that common courtesy, what should I do?”

He pauses then continues, “I trick the owner of the house into doing what he should have offered, to begin with. If to get common courtesy, I have to tell a small lie in the process, so be it. My sin is small compared to the sin of the owner of the house.” He looks most serene and mystic as he says this.

“In addition, Lady Kagome, most owners of large houses, acquired that wealth by taking it from other people. Those people, in many cases, curse the tax man, or the wealthy. So the curses of the poor and helpless are always around the houses of the wealthy. So, when I say a dark cloud is over the house, I am talking about the curses that all tax men or the powerful acquire.” He finishes and looks at the group.

“So, you do lie.” Kagome says.

“And afterward, I do a penance for each lie.” Miroku puts a small smile on his face, “I imagine that when the wealthy go onto the afterlife, that their refusal of to help travelers, like they should, will cost them much more than the minor karmic penalty I have placed against my soul.”

“You’re still a pervert.” Sango accuses him.

“Pervert, hmmm. That I think depends on your definition of what is perverted, Sango. Still, I do wonder about something” slight pause, “Lady Kagome’s face looks like she is embarrassed.”

Everyone looks at Kagome, and as Miroku has noticed her face is red. Sango’s face is also reddish.

“If I’m not mistaken, Lady Kagome, believes that, should a person engage in a very natural activity that all people engage in, that her powers will fade or vanish. I am right, lady Kagome?”
“...” Kagome nods, slightly.

“Hmmm . . . Thinking about Inu-yasha and yourself, are you?”

“Miroku!” Kagome yells! Inu-yasha growls and starts to stand up, his claws extended.

“Sit down, Inu-yasha, I meant no harm.” Miroku says calmly.

“Still, should I go into my family’s beliefs . . . ” he takes a deep breath and continues.

“Have any of you heard of the Tachikawa Ryu sect?”

“That was outlawed years ago, Miroku.” Keade states. “Under the pain of death.”

“Myily ily is directly descended from Monkan (AN1), lady Keade. The shogun’s laws, may prevent me from converting people at large, but not my family.” Miroku says as he looks at Keade.

“And the black magic charges? The necrophilia charges? And bestially charges?” Keade asks.

“My forefathers made the mistake of telling the shogun and high priest on mount Hiyei, no, when he asked for money. We didn’t give him money, so he made up some charges and outlawed the family’s beliefs.”

“Family?” Sango asks.

“Normally I would talk about this with my wife or finance, but.” Miroku looks at Sango and Kagome. “But, in this case, you have asked me and knowing the correct way to nirvana is important, especially with our lives in danger at any time. I have been trying, hard, to get you two to start on the correct path but . . . “ Shakes head, “Should I die, before telling you how to reach Nirvana.” Shakes head, “That would be terrible thing.” Miroku stops, glances around at the group and he asks, “Do you still wish to know? Once I continue, the knowledge I’m going to speak about is against the shoguns law and knowing it is punishable by death.”

“How to reach Nirvana?” Kagome asks.

“What are you trying to say, Monk?” Sango asks.

“Women, only, of course.” Inu-yasha grumbles. Keade says nothing just looks out into the rain. Shippo remains a still as possible, he wants to hear this, and if he says something, the group might stop.

“No, Inu-yasha, this works for men as well as women.” Miroku says as he looks at Inu-yasha.

“The ability to create is the most powerful force in the universe. And what is the most powerful creation any man or woman may do? Create a new life, of course. So, the way to nirvana and becoming a Buddha, or by Shinto terminology, a Kami, must come from the creation of new life. Men and women, with the proper religious, moral and physical training, can become enlighten and come that much closer to perfection thru intercourse.” He pauses then continues. “To become a Buddha without knowing a woman, in mine and Inu-yasha’s case, or a man in say, lady Sango or lady Kagome’s, case, is impossible. The act of creating children is the most supreme act a couple can do.” They group is looking at him in shock.

“My powers, therefore Lady Kagome, increase, not decrease, when I attempt to create a child and even more, should I get lucky enough to have a child. And with the proper training, of course, your powers can increase as well. The traditional Shinto belief, about miko’s losing their powers when no longer a virgin, is wrong. The miko’s lose their powers, since they are not trained properly. Not because they are a virgin. Being a virgin is fine and you can have powers, but once you become not a virgin, you need the proper training to continue to have and increase your powers.”

Miroku smiles and continues, “that training is very easy and natural on one hand and on the other it is difficult. Since, only the act of creation, can increase my powers, I cannot relieve my natural desires as, say, the way Inu-yasha does most nights.” Inu-yasha turns deep red and starts to growl. “To spill my seed on the ground, or in any place, except a woman’s inner, most flowery depth is a sin. A graver sin to me, than to a person that believes in other incorrect sects. Doing so destroys hundreds if not thousands of potential Buddha’s.”

A serene smile appears on his face. “So far, as Inu-yasha can attest, even with two of the most desirable women I’ve ever known around me, I have maintained the proper path. Even though, watching you two, it is a challenge.”

“Watching is perverted, Miroku.” Sango somehow manages to say thru her embarrassment of hearing his speech.

“To a degree, Lady Sango. But there are some methods that encourage it. I am sinning when I look upon you, and do not engage is sex with you. Of course, should we have sex after looking at each other, then looking is not a sin, just an aid.” He leers. Sango’s leans over and slaps him.

“So, you still want to . . . ” Kagome starts but she can’t complete the sentence.

“I would dearly love to help you, Lady Kagome, lady Sango, even Inu-yasha, to become a Buddha. Yes, in my case,” He holds up his cursed hand, “I do have other reasons, and those reasons tend to force me to hurry more than I should, but even without this reason, helping you two would be a definite pleasure.”

“Both of us . . . ” Sango starts . . .

“Touch Kagome and die, Monk.” Inu-yasha manages to growl out.

“Touching Kagome in the right way would increase her abilities. I am sure. Is that not a good thing, Inu-yasha?” Inu-yasha growls louder.

“You can’t mean both of us, Miroku that’s illegal and wrong.”

“Of course, I do. Lady Kagome, if Inu-yasha isn’t going to do anything. “He growls even louder. “I must do something. By the way, why do you think two women are wrong?”

“It’s against the law.”

“Not in this time. (AN2)” Miroku says.

“If you think we’ve going to strip and have an orgy right now, you need to think again, you perverted Monk!” Sango yells as she readies her boomerang.

“I had hopes . . . ” Was all Miroku managed to say before the group knocks him unconscious.

The end . . .

AN1: My other source gives the founder of this sect name as Ninkan.

AN2; Until the 1870-80's Japanese marriage laws were very different form, they are today. (The British and French pressured Japan to change the laws into a western pattern during this time frame or trying to fit into western civilization Japan altered its laws without pressure. Different histories give different reasons. )

Multiple wives and concubines were well within law and custom before 1870. In Miroku’s case, having two wives with no visible means of support is a bit extreme, (maintaining multiple families could and would get expensive), but his desire to have them would be reasonable given the time period.

general author note:

Why do this? I think that will be fans of the series that might be interested. Hopefully the lemon/lime fanfic writers will use this to base some stories on.

Is this canon? No. Of course not. But It can be used to help with Miroku’s personality, perhaps. To a degree, this is even more extreme than his normal behavior. So I would use it with caution.

Will I use this in future stories? To a degree. I don’t know if the scene above will even appear, but as motivation for Miroku, I’ll probably use the basic concepts given. How much? Shrug. It will depend on the storyline.
Source one

Pink Samurai: love, marriage and sex in Contemporary Japan. Pg 93/94 (one of these days, I’m going to do that lemon based on a fertility festival in feudal japan. Things were a lot wilder than one might think . . . )

This source does not go into the detail of the rites as given below, but does tell more about later cults that used a similar philosophy. Also it is gives a bit more background on the creation of the cult. The cult Tachikawa-Ryu was formed about 1100 ad and lasted til about 1300 ad before it has suppressed. In the 16th cent. this philosophy as reappeared as more of a Shinto cult than a Buddhist. Based on Mount fuji, with the cult was called Fuji-Ko. The mountain thrusting up through very suggestive clouds was its symbol . . . (this would be approximately the same time frame as when the inu-yasha story is set, but Miroku does not use such symbols and the cult is more Shinto than Buddhist, so I went with the original cult and made Miroku a relative of it, keeping that cult’s basic philosophy as a private family belief.)

Source two, found on the web and copied below.

"Although . . . a Tantra of desire flourished in India and Tibet, its teachings were less appealing to Buddhists in other countries.... In Japan, however, there was one sect that went as far, if not further than any Tantric school in India, China, or Tibet:

"One of the patriarchs of the Tachikawa-Ryu was Monkan. For more than two decades Monkan had faithfully observed the monastic precepts; he had read every volume of the enormous Buddhist canon, debated with the most learned doctors, subsisted on the thinnest gruel, and spent years in solitude, meditating each day on the vanity of existence. Still, nothing could quench his inner fire and the desire for passionate human love. One night a dakini appeared to him in a dream and said, 'You must learn to experience the Great Bliss, the union of a man and a woman. Liberation can only be realized through the act of sexual love.'

"Thus Tachikawa texts state unequivocally, 'Buddhahood resides in the yoni of a woman.' 'If you are afraid to embrace a woman (or man) you will never become a Buddha.' 'Sexual intercourse is the supreme Buddhist activity.' The boudoir, not the temple or the meditation platform, Tachikawa masters proclaimed, was the best, indeed the sole place to win enlightenment....

"...Ejaculation was terms the 'Assembly of Dragon Flowers,' while female lubrication was known as 'Diamond Lacquer.' (Ejaculation, incidentally, was not as widely discouraged in the Tachikawa texts as in Indo-Tibetan Tantric literature; the Tachikawa maintained that ejaculate was a shower of love that contained thousands of potential Buddhas.) The male partner was perceived as Fudo Myo-o, the Immovable One of fierce intensity who bears the flaming sword of wisdom; the female partner was Aizen Myo-o, the goddess stained with love, not confused by or afraid of sex but open to all its splendor.

"The mandala of the Tachikawa-Ryu was a couple engaged in ritual intercourse. Since the mingling of the cosmic elements was the supreme act of worship, the school denounced autoeroticism and homosexuality as sterile and counterproductive. Participants in Tachikawa rites wre encouraged to transform themselves into enlightened beings and were therfore instructed to first manifest the physical form of male and female Bodhisattvas. Tachikawa texts delineate
beauty exercises for women practitioners. The buttocks, for
instance, can be shaped into lovely half-moons by doing special prostrations and leg raises in which the woman imagines herself walking on air or fluttering through the sky. To enhance the breasts, one should place the hands together in the gassho posture of worship and expand the chest muscles. Men were similarly counseled to strengthen the body and sex organs through yoga and to develop restraint through breath control.

"Before reenacting the union of Buddha with his Consort, the practitioners thoroughly washed themselves and anointed each other with scent. Their temple was the boudoir, adorned with the best Buddha-image of all - their naked bodies. Intercourse itself proceeded slowly and reverently; it was suggested that the ritual begin at midnight and not reach climax until the
first crow of the rooster. During sexual congress, the breath should be harmonized according to the a (in) un (out) rhythm; the optimum beat is eight (or nine) shallow strokes followed by one deep thrust. 'Turning the Wheel of Dharma' was recommended as an excellent means to circulate the vital juices, allowing the partners to savor each other's nectar. The instant of orgasm was the moment of truth, a state of pure bliss, an unobstructed blending of emptiness and form, the Jewel in the Lotus - all hail!

"Tachikawa apologists claimed that its sole purpose was to elevate men and women from base animals to enlightened beings, a fulfillment of the Buddhist scheme of universal salvation. Most couples, they contended, are caught up in their own delusions and so are usually totally ignorant of each other's real feelings even in sexual intercourse. In the Tachikawa-Ryu, couples were enjoined to always attempt to be in mutual accord, to worship each other as precious jewels and rare flowers.

"Unrestrained indulgence in sexual intercourse was never advocated by the Tachikawa-Ryu. Fast days and periods of abstie wee were mandated. Sex must be avoided in the following cases: just after menstruation and other inauspicious times; when either parner has skin eruptions; when either partner is in mourning; when either partner has a high fever; and when the female partner is pregnant or in mental distress. Since the sex drive must
be sublimated until it can be used properly, yoga exercises for self-control were taught to Tachikawa practitioners. For the Tachikawa teachings to be truly effective, these conditions must be present: the couple must have faith in, and carefully observe, the principles of the school; they must be in total accord with each other, emotionally as well as physically; they must not overeat or -drink (sic); they must not argue; and they must not conduct unauthorized rites or experiments.

"Despite the seemingly noble aims of the Tachikawa-Ryu, it was condemned and persecuted by rival Buddhist sects and the conservative Samurai authorities. The Tachikawa-Ryu did have some grotesque features - worship of skulls (coated with effluvia of sexual intercourse, the most potent potion there is) and horse penises, for example - and many of its professed adherents lacked the proper discipline, engaging in orgies and black magic. The Tachikawa-Ryu went underground and was finally suppressed. But it was not forgotten, and the cult still has devotees, in different guises, in modern Japan." Lust for Enlightenment, pgs. 80-84.

Thank you for reading
jeff shelton

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